How difficult the task to quench the fire and the pride of private ambition, and to sacrifice ourselves and all our hopes and expectations to the public weal! How few have souls capable of so noble an undertaking!

It will not be amiss to distinguish the three kinds and, as it were, grades of ambition in mankind. The first is of those who desire to extend their own power in their native country, a vulgar and degenerate kind. The second is of those who labor to extend the power and dominion of their country among men. This certainly has more dignity, though not less covetousness. But if a man endeavor to establish and extend the power and dominion of the human race itself over the universe, his ambition (if ambition it can be called) is without doubt both a more wholesome and a more noble thing than the other two.

So ambitious men, if they find the way open for their rising, and still get forward, they are rather busy than dangerous; but if they be checked in their desires, they become secretly discontent, and look upon men and matters with an evil eye, and are best pleased, when things go backward.

Ambition is a gilded misery, a secret poison, a hidden plague, the engineer of deceit, the mother of hypocrisy, the parent of envy, the original of vices, the moth of holiness, the blinder of hearts, turning medicines into maladies, and remedies into diseases.

From my youth upwards
My Spirit walked not with the souls of men,
Nor looked upon the earth with human eyes;
The thirst of their ambition was not mine,
The aim of their existence was not mine;
My joys—my griefs—my passions—and my powers,
Made me a stranger; though I wore the form,
I had no sympathy with breathing flesh

I think that all ambitions are lawful except those which climb upwards on the miseries or credulities of mankind. All intellectual and artistic ambitions are permissible, up to and even beyond the limit of prudent sanity. They can hurt no one. If they are mad, then so much the worse for the artist. Indeed, as virtue is said to be, such ambitions are their own reward.

And why shall I not be content with these thoughts and this being which give a majesty to my nature and forego the ambition to shine in the frivolous assemblies of men where the genuine objects of my ambition are not revered or known?

Where ambition can be so happy as to cover its enterprizes, even to the person himself, under the appearance of principle, it is the most incurable and inflexible of all human passions.

David Hume, The History of England (1754-62), Volume I, Part IV, "William the Conqueror".

Ambition, like a torrent, ne'er looks back;
And is a swelling, and the last affection
A high mind can put off; being both a rebel
Unto the soul and reason, and enforceth
All laws, all conscience, treads upon religion,
and offereth violence to nature's self.

For the modern psychologist, … industry has remained as the only virtue—with its satellites, ambition and success—a conception of virtue which the Ancients would never have hesitated to relegate to the lowest of men, to pariahs and to slaves.

Whenever men are not obliged to fight from necessity, they fight from ambition; which is so powerful in human breasts, that it never leaves them no matter to what rank they rise. The reason is that nature has so created men that they are able to desire everything but are not able to attain everything.

There are very few philosophers and artists who are absolutely detached from ambition and respect for power, from "people of position." And among those who are more delicate or more sated, snobism replaces ambition and respect for power in the same way superstition arises on the ruins of religious beliefs.

If any man stopped and asked himself whether he’s ever held a truly personal desire, he’d find the answer. He’d see that all his wishes, his efforts, his dreams, his ambitions are motivated by other men. He’s not even struggling for material wealth, but for the second-hander’s delusion—prestige. A stamp of approval, not his own. He can find no joy in the struggle and no joy when he has succeeded. He can’t say about a single thing: this is what I wanted because I wanted it, not because it made my neighbors gape at me. Then he wonders why he’s unhappy.

In classical cultures, an ascended class had to justify itself before those now below in the social structure. But the culture revolution of our time has eliminated this need for class- as well as self-justification. Nevertheless, those below still seek to emulate the ascendant social class, without being convinced of its superiority.

The need of success … might have made me strive to say what might please the multitude, rather than what was true and useful, and instead of a distinguished author which I might possibly become, I should have ended in becoming nothing but a mere scribbler.

Ambition prompted many to become deceitful; to keep one thing concealed in the breast, and another ready on the tongue; to estimate friendships and enmities, not by their worth, but according to interest; and to carry rather a specious countenance than an honest heart.

The poor man’s son ... devotes himself for ever to the pursuit of wealth and greatness. To obtain the conveniencies which these afford, he submits in the first year, nay in the first month of his application, to more fatigue of body, and more uneasiness of mind, than he could have suffered through the whole of his life from the want of them. ... He makes his court to all mankind; he serves those whom he hates, and is obsequious to those whom he despises. Through the whole of his life he pursues the idea of a certain artificial and elegant repose which he may never arrive at, for which he sacrifices a real tranquillity that is at all times in his power.

But when a miser thinks of nothing but gain or money, or when an ambitious man thinks of nothing but glory, they are not reckoned to be mad, because they are generally harmful, and are thought worthy of being hated. But, in reality, Avarice, Ambition, Lust, &c., are species of madness, though they may not be reckoned among diseases.

To endure is greater than to dare; to tire out hostile fortune; to be daunted by no difficulty; to keep heart when all have lost it; to go through intrigue spotless; and to forgo even ambition when the end is gained — who can say this is not greatness?

The First thing that strikes a traveler in the United States is the innumerable multitude of those who seek to emerge from their original condition; and the second is the rarity of lofty ambition to be observed in the midst of the universally ambitious stir of society. No Americans are devoid of a yearning desire to rise, but hardly any appear to entertain hopes of great magnitude or to pursue very lofty aims. All are constantly seeking to acquire property, power, and reputation.

“Nothing but ambition, nothing but the desire to get on, that's all there is in his soul,” she thought; “as for these lofty ideals, love of culture, religion, they are only so many tools for getting on.”

On the summit see,
The seals of office glitter in his eyes;
He climbs, he pants, he grasps them! At his heels,
Close at his heels, a demagogue ascends,
And with a dexterous jerk soon twists him down,
And wins them, but to lose them in his turn.

The man who seeks one thing in life, and but one,
May hope to achieve it before life be done;
But he who seeks all things, wherever he goes,
Only reaps from the hopes which around him he sows
A harvest of barren regrets.

If at great things thou would'st arrive,
Get riches first, get wealth, and treasure heap,
Not difficult, if thou hearken to me;
Riches are mine, fortune is in my hand,
They whom I favor thrive in wealth amain,
While virtue, valor, wisdom, sit in want.

'Tis a common proof,
That lowliness is young ambition's ladder,
Whereto the climber upward turns his face;
But when he once attains the upmost round,
He then unto the ladder turns his back,
Looks in the clouds, scorning the base degrees
By which he did ascend.